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Aegean Emissaries in the Tomb of Senenmut and Their Gift to the Egyptian King

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Aegean Emissaries in the Tomb of Senenmut and Their Gift to the Egyptian King Journal of Ancient Egyptian Interconnections AEGEAN EMISSARIES IN THE TOMB OF SENENMUT AND THEIR GIFT TO THE EGYPTIAN KING Uroš Matić University of Münster ABSTRACT This paper examines the representations of the objects brought by the Aegean emissaries depicted in the foreigners’ procession scene in the tomb of Senenmut (TT 71). Through comparison of the depicted objects with the ones found in the Aegean it is argued that not only is it possible to find close analogies for single objects but also for the whole assemblage. The assemblage depicted in the tomb of Senenmut is found in elite burials of the Late Bronze Age I Aegean, and it can be interpreted as a diplomatic gift. The very fact that the same assemblage is found both in the Aegean princely burials and depicted in Senenmut’s tomb, as a gift to the Egyptian king, is of great importance for the discussion on historicity behind this scene. The paper also discusses the transformation of the Aegean gift assemblage after its arrival in Egypt. INTRODUCTION studying these scenes in the same way one should study all other Egyptian scenes, by concentrating on iconographical The question of historicity of the New Kingdom rules, patterns of representation, transference and foreigners’ procession scenes,1 in which foreigners are decorum.6 depicted bringing different materials, objects, animals and On that note, the main question is if it is at all possible children to the Egyptian court, is crucial for understanding to interpret these representations as historical, bearing in diplomatic relations between the Aegean and Egypt in the mind the fact that they are embedded in Egyptian patterns Late Bronze Age. Direct or indirect contacts between the of representation, decorum and ideology. According to Aegean and Egypt are well attested since the Old Diamantis Panagiotopoulos the scenes can be viewed as Kingdom.2 However, Aegean objects exchanged on the “objective testimony of the depicted events.”7 This highest diplomatic level with the New Kingdom Egypt approach neglects the fact that these images are not simply court remain largely unknown. It is possible that one of the pictorial signifiers of the real objects (the signified). These rare assemblages of such objects was deposited as an objects are, at least in the context of Theban tombs, rather offering to the temple of Montu at Tod in Upper Egypt, emerging through representations. They are materialized probably during the reign of Thutmose III, as they show through them and should also be approached as such.8 close relation to the objects from the Greek mainland in the Therefore one should be careful in arguing for objective Shaft Graves period.3 Therefore, the depictions of the testimonies behind Egyptian representations, but one Aegean emissaries and objects they bring to the Egyptian should also not dismiss them entirely. This paper will argue court are, besides presumably the Tod objects, our only how the presentation of the Aegean objects at the court was source of information. The main problem is, however, how set according to the Egyptian ideology of kingship. The to approach them. objectivity is thus reduced upon the arrival of objects in The first authors who dealt with these depictions Egypt and further also through their representation interpreted them as “photographs,” as representations of according to Egyptian conventions. real physical traits of peoples and the objects they carry.4 It is often argued that the later depictions of the This kind of interpretation remained somewhat unchanged Aegeans in Theban tombs are moving further away from as even the most recent studies tend to see real physical reality. This can certainly be said for the tomb of characteristics behind these figures.5 There are, however, a Amenemhab (TT 85), where the depictions of Syrian figures few scholars who have emphasized the necessity of are bearing Aegean objects (among other things) and are Journal of Ancient Egyptian Interconnections | http://jaei.library.arizona.edu | Vol. 7:4, 2015 | 38-52 38 Uroš Matić | Aegean Emissaries in the Tomb of Senenmut and Their Gift . described in the accompanying text as coming from kftjw.9 There is so far no other known Egyptian term except jnw This occurrence of Syrian instead of Aegean figures in used to describe the Aegean objects in the procession Aegean registers of foreigners’ procession scenes was scenes, even when the figures themselves are Syrian but recently interpreted as a consequence of iconographic described as coming from the Aegean, e.g., the tomb of transference embedded in the cultural topography.10 It is, Amenemhab (TT 85).15 This indicates that the Egyptian however, questionable that the earlier scenes with Aegean painters and scribes gave particular attention to the correct emissaries gradually lose the reality behind them. In order labeling of these representations. Similarly, in the to minimize the associated problematic as much as procession scenes Syrian children are in almost all cases possible, the Aegeans and the objects they carry in the tomb labeled as jnw, whereas Nubian children are labeled as HAkw of Senenmut will be used as a case study, as this is the or sqr-anx, indicating the different status of these children earliest known tomb where they are depicted, although it and the lands they come from.16 This suggests more than a would be interesting to apply the same method to later random system of signification that has to be tombs. The tomb of Senenmut is located in Sheikh Abd el- acknowledged. Qurna in Thebes, and the beginning of its construction is The term jnw is, however, understood differently by dated to the reign of Hatshepsut.11 Senenmut was a high different scholars. There are those who interpret it as official under Thutmose II and Hatshepsut, bearing many tribute,17 which carries a connotation of obligation toward important administrative titles.12 the Egyptian king with a background of submission to If we are to come closer to some sort of an Egyptian rule. This is actually more appropriate interpretative middle ground we ought to re-construct the interpretation of the term bAkw. The term jnw is also contacts between the New Kingdom Egyptian court and understood as supply on a denotative level of meaning18 or the Aegean before they were transformed by the Egyptian as special deliveries.19 Finally, there are those who interpret decorum, both at the court, through the ideological setting it as a gift, setting it into the context of gift exchange of the processions, and in the representations. This paper economy and the theories of Marcel Mauss.20 According to therefore goes beyond the search for the closest analogies the gift theory of Mauss, the gift exchange is based on for the depiction of objects brought by the Aegean reciprocal gifts and it is at the same time a social and a emissaries, as the closest analogies have already been religious event, magical and economical, utilitarian and proposed by several scholars after meticulous analyses.13 sentimental.21 Gift giving is an act that creates and The main aim is to explore the possibility of the existence maintains social ties by making people feel they are obliged of a “least common multiple” behind the representation of to return it.22 Expectations of reciprocity are common for the Aegean emissaries and the objects they carry. So far, most gift giving. Most gifts are followed by a return gift at various analogies for the represented objects have been some point in time. The return gift should come neither too offered without paying closer attention to their soon nor too late, because an early return gift can lower the archaeological contexts in the Late Bronze Age Aegean. It significance of the exchange, and a late one can mean that will be argued that not only it is possible to find the sender lacks respect and knowledge of the exchange appropriate analogies for individual objects, as was indeed rules.23 The question is how much of the anthropological already done, but for the whole represented assemblage in gift exchange theory can be recognized in behind the term individual contexts. It is shown that three (sword, ewer, jnw. and Vapheio-type cup) out of four classes of objects of the It has to be stressed that the Egyptians never depicted Aegean origin depicted in the tomb of Senenmut appear their king presenting something to a foreign ruler and together in burial contexts in the Aegean. This result and its returning the gift, as this was against the Egyptian decorum consequences for historical interpretation of the procession and ideology privileging the godly figure of the king. This scene from the tomb of Senenmut are discussed further in does not mean that the Egyptian king did not take part in this paper. the Late Bronze Age gift exchange. We are well informed of him taking part in gift exchange in the Amarna letters.24 THE JNW AS THE TRANSFORMED GIFT Some even suggest there is evidence for an Egyptian embassy visiting Myceanean Pylos, based on one of the The Aegean emissaries are in the Theban tombs Pylos wall paintings.25 Looking carefully at the way jnw is depicted bringing ceramic, stone, and metal vessels, described we notice that it is brought to Egypt on the backs weapons, jewelry, textile, ox-hide ingots, ivory, etc. These of the foreigners (jnw.sn Hr psd.sn) who kiss the soil (sn tA) objects are described as jnw by the accompanying with bent heads (m wAH tpw) or leaning toward (m ksw) and inscriptions in the tombs of Useramun (TT 131), receiving the “breath of life” (Taw nj anx) from the Egyptian Menkhepperreseneb (TT 86), and Rekhmire (TT 100).14 king for their jnw.26 It is highly unlikely that the “breath of Journal of Ancient Egyptian Interconnections | http://jaei.library.arizona.edu | Vol.
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